Discourse of Solinus Salzthal Regionmontanus
On the Most Potent Universal Medicine of the Philosophers,
Called the Philosopher’s Stone of Trismegistus.
Written in the year 1654 in German,
Now translated into the Latin tongue.
Translated to English by Mitko Janeski, from the book:
"Theatrum Chemicum, Praecipuos Selectorum Auctorum Tractatus De Chemiae Et Lapidis Philosophici Antiquitate, veritate, iure, praestantia, & operationibus, continens. 6, Theatri Chemici Volumen Sextum, Theologis, Medicis, Et Tam Vulgaribus Quam Hermeticae, Chemiae & Studiosis utilißimum, Praecipuos Selectorum Auctorum huius Seculi Tractatus de Chemia & Lapidis Philosophici Antiquitate, veritate, Jure, praestantia, & operationibus, Continens"
Contents:
1. Preface
2. Brief Description of the Admirable Virtue and Operation of the Supreme Medicine, called the Philosophers’ Stone
3. Discourse on the Philosophical Fountain
damaged or unclear parts logically reconstructed inline in [brackets]
Preface to the Reader
I do not doubt that some will think this matter marvelous and scarcely credible, because the author of this little book promises the preparation of the Philosopher’s Stone. For truly there are among them a great number who are ignorant of Hermetic matters, and yet when they hear something of the marvelous universal virtues of this Stone, they will deem the thing impossible, and nothing more than foolish babble. And since no science has been demonstrated by practice, they will say that such a conclusion has no foundation.
But if the operation of this science has shown itself, why is it that the physicians of today, the monarchs’ doctors, are deprived of it? Why are the bodies of their lords not preserved in health by it? Why have no books been expressly written of it, if not for the reason that many are full of trifling words and useless writings? Why, if there have been any, have they not been published? Why do those abounding in wealth, facing death, not procure such a medicine for themselves?
Others, however, who [have written] of the philosophers, of this science, of its truth, and of the possibility of demonstrating this by practice, have [observed otherwise].
They observe this, inferring: since this secret science of exercising the true work is not at all insignificant. For surely God has bestowed such a grace upon this man of Saltztal that he might be deemed worthy of entering into practice in this age, being the first to believe it possible. For in this century, although so many excellent men have written books, yet scarcely any have spoken openly concerning this matter of the universal medicine of the Philosophers’ Stone; rather, only a few have touched upon it, and even then only obscurely, as though in riddles.
Some have labored in writing treatises about metallic matters, with great zeal, but these they have either intentionally darkened, or left imperfect. And so, in the end, they have concluded that this Stone of the Philosophers is nothing other than an invention of idle men, a mere dream, empty thoughts and phantasies without substance.
Both of these opinions — their authors and defenders — deceive themselves, and either they deceive others. For many, taking the first opinion, never having exercised themselves in experiments or applied themselves to diligent study, have nevertheless dared to imagine to themselves such great mysteries or the natural secret as if they could be understood without labor. But truly, to attempt it without firm principles is to waste time and effort, for if one proceeds without a solid foundation, he labors in vain.
And if anyone opposes them, they are quicker to deride him with their eyes than to examine the principles themselves. They neither understand the beginnings of the matter, nor the causes of its progress. Since they have attempted no operation, they regard what is unknown as impossible, and what is difficult as mere deceit. They hold all these matters to be tricks and illusions, and they loudly proclaim them as such.
It is no wonder, then, if even the common crowd despises them; for even the great Doctors and the most learned, who claim for themselves knowledge of all science, yet lacking the true seed, still labor in vain. For truth always remains constant, and truth always abides. Nor can the works of the unlearned diminish it, though they call such works deceitful or imaginary.
Indeed, this is confirmed by the testimonies of the most wise, who even today are still found — many learned lovers and investigators of Nature — who shine with the bright spark of this Philosophic and Hermetic art, though hidden beneath veils of writing.
They have striven with all their might to attain it, but the outcome has not answered their desire; for the science is not such that it is granted to everyone to reach this Corinth, nor that all may understand the writings of the philosophers or diligently read them so as to come to practice. From this, however, it does not follow that the science is false, nor that its truth and possibility are denied, since the testimonies of Theophrastus, Basilius Valentinus, and other authors, even Geber himself, declare most clearly that the Stone is either immediately or from its very first principle possible to attain.
According to the second opinion, which is not free from envy, its defenders continue in their discussions. For no one has ever written openly of this science, much less demonstrated it publicly for the benefit of others. If they had done so, they would not have been the first to do it. But let them know that, although it has not been written of this science in such a clear way, yet sufficient traces remain, from which it is manifest enough that this Stone has been possessed.
That it has not been written more clearly has arisen from many causes, chiefly that it was not the duty of the wise to expose to the vulgar the mysteries of the world. Envy also has always been mingled with it. Nor should anyone marvel that I too am numbered among those who have not revealed this openly; yet not out of ingratitude (which is detestable), but from reverence for the secret itself, and because the next neighbor should not be admitted without discrimination.
Yet I wish, by God’s favor and for the benefit of the worthy, to reconcile these things. For if they will not hold me in contempt as insolent, I wish this little book to be regarded as an easy guide whereby one may obtain the universal Philosopher’s Stone — not a science provable only by practice, but one also testifying to the truth that the author himself, the celestial disposer of this science, possesses it.
This they will see clearly, unless they are blinded and, like fools, rush into the contrary, rejecting the concordant writings of the philosophers, and, out of envy and hatred, striving to refute with false arguments what is confirmed by reason.
Such obstinacy, time itself will reveal; it may well turn out that their envy and hatred, and the disdain of excellent writings, together with the natural secrecy of the wise, were the true cause of the concealment.
Meanwhile, kindly reader, know that I have not wished to be lacking in goodwill toward you. Accept, therefore, this little book, into which I have compressed much for your use and benefit — and you will find more advantage in it than in those prolix writings and commentaries which the physicians, filled with prescriptions and processes of remedies, have brought forth into the light.
In this little book you will find in all respects the whole power and efficacy of animals, herbs, minerals, and metals. With this alone, all curable diseases of the whole world can be healed in a sound and perfect way. Here, in one small bundle, you will have more than in the whole storehouses of physicians, or in the apothecaries’ shops where you are compelled to take many species and extract their essence, and yet never obtain the true virtues.
Understand this clearly, dear reader: this medicine surpasses the price and weight of gold, to the attaining of which the philosophers labored so much and prepared with such great effort, as if it were the most excellent and supreme treasure. My Philosopher confers upon me what no apothecary’s shop could: the preservation of health with the least expense, without the multitude of potions, syrups, conserves, salts, ointments, magisteries, plasters, powders, electuaries, herbs, minerals, metals, precious stones, costly pearls, aromatic waters, and innumerable other things.
This one treasure is more effective for preserving the health of man than promoting it by such innumerable superfluities. And here you will find, condensed into a short treatise, what others have dispersed with extreme prolixity. Compare here the brevity of true science with the length of their vain writings, and you will often observe how much more is contained in this little book than in those noisy volumes of doctors.
Thus it is that Count Bernhardus also says: “In multitude of remedies lies our greatest harm.” You will see this to be true. At last, as you consider this treatise, you will observe that such things were indeed in the possession of the philosophers, to be that which may promote the well-being of one’s neighbor, and which comprehends in itself more than the whole pharmacopoeia that any sick man must swallow in boxes and potions at great expense.
If you consider this carefully with a right mind, you will judge this little book most useful. Though it treats of a new and secret matter, if you read it with a devout spirit and with the highest attention of mind, you will perceive its truth and turn it to your own benefit, for which reason it is communicated to you in friendship.
Farewell.
Your friend,
Solinus Saltzthal.
Side note: On the Abuse of Medicine (De Abusu Medicinae)
What and how great an abuse has overtaken this most noble science and art of medicine, fallen from its dignity, perhaps you may know better than I can describe. For it has been filled not only with countless prolix and unnecessary ingredients and spices, but is still daily swollen with great expenditures, and yet even one who has scarcely learned his letters dares to meddle in this faculty, and, like a doctor, prescribes remedies. Hence, its true nobility is despised, and they call it a base trade.
For although some particular medicine may relieve a disease and cure some affection, yet when another symptom supervenes, it is outside the scope of their art and fails.
Another one brings forward a cordial root at great price, which cheers the weak, and for one day strengthens the sick, while the material cause of the sickness accumulates. Yet for this he is praised as an excellent physician, adorned with privileges and testimonials sealed with great authority.
One person offers theriac, another rosemary oil, another mithridate, another powders convenient for purging the brain. Some specific remedy for a particular disease they sell, but they falsely impose upon it the name of a universal medicine, and attribute to it such great virtues as if it surpassed the very essence of the Philosopher’s Stone.
But when it comes to practice, they are easily deceived, and in diseases they often fail. Nevertheless, they thrust themselves forward as physicians, presuming to read publicly in the schools, and in public places pompously displaying themselves, while undertaking the cure of the sick, and prescribing particular remedies.
He may indeed offer some particular medicine, but if he should happen to doubt, let him also doubt concerning the disease, whether it is truly such as requires that particular medicine. But when the particular medicine applied to the sick man shows no effect, the case seems desperate, and often even after death, or at the very least when the patient is nearly perishing, a consultation is convened, in which they dispute about the kind of disease.
For the universal medicine, which of its own accord discovers the causes of diseases, is lacking here — especially since they do not acknowledge it, so that they might apply a particular remedy to it, and thus they seem to lose the fruit of their labor.
For it is easy for such a physician to mistake a disease of the lungs for a disease of the liver, or vice versa, and, once persuaded of one kind of disease, he investigates more deeply, and there he finds certain prescriptions in the shops of vegetables, animals, or minerals, mixed or separate, some of which are cold, others hot, which heal, purge, strengthen, and preserve.
Yet the case remains uncertain: for before the physician is certain whether the disease arises from heat or from cold, or from some viscous and corrupt humor, much time passes before he reaches certainty. Meanwhile, the patient’s purse suffers. But medicine, they say, is a sure thing: for who would not, at once, select from among purging, strengthening, soothing, and cooling remedies some elegant formula to give? Here, however, the physician is a Davus (a fool), not an Oedipus (solver of riddles). His reed is weak in prescribing formulas; when one does not help, he prepares another, and in the patient’s ruin, he finds a gain for the apothecary.
Prescribed receipts appear in great number: many potions, glasses standing around the bed, boxes, bottles of oil, salts, innumerable pills, powders, spirits, waters distilled, waters of pearls, rose-water, vinegar, soporifics, purgatives, sudorifics, strengtheners, clear things, and the like — all these are enough to show that the physician has done his utmost, left nothing unattempted, and ordered all the best things that the shop could supply.
All these things you may, I hope, know better than for me to recount them here, for either you yourself have known them, or have heard them from your friends.
Thus this abuse is most grievous, whereby the most noble art of medicine is brought into disgrace, made subject to lies and fraud. And as great as the dishonor is which such slanders bring upon this most noble art, so great is the blame that falls upon its lovers and practitioners, whose negligence allows this royal image to be bound in such chains of infamy.
The first reason is that the world wishes to be deceived and accepts all flattery, so that helpers withdraw their hand, and their own resolve falters. For although they could provide benefit to all mankind, they fear to incur the ill-will of such pansophic envious men and enemies of the art, who delight in slander. “Will you then prescribe us a new rule of curing, and overthrow that mode which has been in use for so many centuries?”
The second reason is that although many, out of love for their neighbor, would gladly with gratitude bring some usefulness to light and support this most noble art with their help, yet when it comes to the trial, they know not how to profit. In this part arises a great excuse: for no one is bound to the impossible. Nevertheless, because of this difficulty, some have always continued their writings, imputing the ingratitude of the world not only to themselves but also making it a subject for writing, and they have rightly aimed at and followed this course. Among these were once Theophrastus Valentinus and the Turba Philosophorum, and in our own time certain anonymous presbyters of no small merit. For they have published excellent counsels, by which it appears that although not men of authority or of high condition, they could nevertheless refute and confound the pansophists.
Therefore it is laudable, for the good of the Republic, to deliberate well, to preserve and promote, to continue, amplify, and explain the writings of the ancients. For this reason I have resolved to place my talent in the common good, so that at last, after setting aside useless things, I may gather all into one, which the ancients called the Philosopher’s Stone — because it contains within itself the virtue of all things in a mean degree. I hope it will be pleasing to the alchemist that, on occasion of this, natural secrets may be revealed from the universal of the philosophers. Of which I thus begin to speak.
The philosophers, who always regard the common good, seeing the weakness of remedies, considered whether such a thing might be found which would contain in itself the virtue of all things together, so that they should not be compelled to seek remedies from diverse bodily subjects in particular.
This matter is not without difficulty, yet by rightly weighing the whole of Nature they concluded it could be distributed into three kingdoms: animal, vegetable, and mineral.
Under the animal are all animals, under the vegetable all herbs, under the mineral all metals, minerals, stones, metals, precious stones and the like are included.
In the animal kingdom, man holds the first place; in the vegetable kingdom, wine; in the mineral kingdom, gold. For they contain within themselves the power of all sacred species, so that man holds the honor and efficacy of all animals, wine the force and virtue of all vegetables, and gold the virtue of all metals and precious stones. Thus the powers, virtues, and operations of all creatures rest in man, in wine, and in gold.
These three are so joined and united that one thing arises from them. This individual subject, which deserves to be called the microcosm, the little world, contains hidden within itself the force, operation, or efficacy of all animals, plants, minerals, and precious stones. For man, wine, and gold love one another, and easily unite when joined, so as to become one microcosm.
Pray, how many virtues does man have, prepared by himself alone? And how many powers are also in mere dry and dead substances? The virtues of wine are so great that from its phlegmatic humor (which of itself warms and strengthens), an essence or oil of the highest price and celestial power can be extracted. The essence of gold, moreover, warms the human body, strengthens, purges, and most excellently preserves it, and makes it so strong and vigorous that no natural medicine equals it.
This essence, by penetrating, dissolves, and, as it pleases, makes the body either fixed or volatile. Consider, then, how great this is, in which all three most powerful virtues cooperate and become one. For this Stone is at once animal, vegetable, and mineral, conjoined and fixed, which is the Universal Stone of the Philosophers, the Stone of Trismegistus. Basilius Valentinus also testifies that when these three stones are united, there is perfect medicine, the true Panacea, and the universal remedy, so that it may rightly be gloried in as worthy of being called the microcosm itself. On it should be inscribed, in letters of gold:
“This is the composer of the whole world.”
This is that medicine of which I made mention under the title of this book. This is the true treasure of the philosophers, which princes and all others should carry with them, always use, and esteem as of the greatest recommendation (Communication).
Therefore, first, the predicate of this Universal is divided into its parts. For the universal medicine has two parts: it cures two kinds of diseases, internal and external, which are also sometimes called ruptures of continuity.
By internals I mean those of the inward parts only; the externals belong to physicians and surgeons. Yet the universal medicine is compelled to perfect the cure of both, since it must take away all diseases, both hot and cold, to which each affection is subject, in order to restore sound health.
For hot and cold diseases both have peccant matter in the places of the injured members; weakness and debility of strength follows from peccant matter. Hot diseases have hot and venomous peccant matter, whence weakness arises; for from this hot and subtle peccant matter follows the injury and debility of the affected members or viscera. Cold diseases likewise have peccant matter, which in the same way weakens and debilitates.
Therefore, if this Universal, of which we here speak, is to cure hot and cold diseases, it must possess a contrary remedy, so as to overcome such contrary qualities, and take away peccant matter both in hot and in cold affections, heal again the injured viscera, preserve them, and restore their strength. Unless this is done, it cannot rightly be called universal.
The surgeon gives us an example in wounds: in vain he applies healing remedies if the foul matter is not first extracted and the wound cleansed; the plasters would be useless if afterwards they were not applied. The same reasoning holds in the universal medicine: in its own proper diseases it must first wholly remove the peccant matter; then the healing of the affected member, and by this means preserve and conserve the rest, so that the cure may be well carried through. For without these chief principles of medicine, not only nothing is done, but in their absence everything is brought to ruin.
To come nearer to my subject: I divide the cure of internal hot and cold diseases into three parts. The first is the removal of peccant matter; the second is the healing of the member or organ; the third is preservation and conservation. As to the removal of peccant matter in hot affections, this is found abundantly and perfectly in the Universal of the Philosophers in a fourfold way. For in hot diseases there is a twofold peccant matter: one subtle, the other fixed. In cold diseases likewise: one pituitous, the other fixed. These things the Philosophic Universal expels in a wonderful manner, because it communicates to itself the natural heat implanted within, which visibly consumes the peccant matter (which is nothing else than a poisonous accidental heat, or pituitous accidental moisture), or visibly, like a Lord, soon expels it. For it must needs be that the preternatural be overcome by the natural, just as a great fire dries up a small quantity of water.
Therefore, when by spiritual and strong drink the foods are heated and warmed, in hot and cold regions an unnatural poisonous heat arises, which seizes the body, inflames it, and strives to extinguish the natural heat. But if anyone should obtain the Universal Stone, then the natural heat, though hidden, comes to the aid of the afflicted natural warmth, conquers such a heat, and by moderating perspiration expels it through the pores.
And although the peccant hot accidental matter remains dried and coagulated, nevertheless it retains or corrodes, unless the Universal Stone intervenes. These are therefore the two first ways of evacuating the peccant matter, whether fugitive or fixed, in hot affections, visibly through the pores or visibly by urine or other excretions, and this by the benefit of the celestial Stone.
The second cause follows, by which this universal medicine expels easily, and as it were visibly, the peccant matter of cold diseases. The cause of this expulsion is the natural heat which in this Philosophical Oil is contained. For although man, by frequent use of cold foods or by other vices, nourishes his natural heat less, and weakens it, and introduces cold matter into the viscera or members, which cannot be digested by nature and remains in putrid form in man, striving to extinguish natural heat; yet this Universal of the Philosophers is able in the same case to expel sensibly the pituitous cold moisture, and insensibly the coagulated viscous matter, unless the peccant matter exceeds in quantity, so that natural heat, the fountain of man’s life, is not extinguished in vain.
For when a man dies, whether it happen from a hot or a cold disease, the defect of natural heat is the cause. Hence Socrates rightly said: Death is the defect of heat. For whenever one dies, it is certain that from accidental heat the natural heat has been extinguished; if, however, death occurs from a cold affection, it is certain that accidental cold has extinguished the natural heat. So with good reason we may say: Death is the defect of heat; conversely, life is the due natural heat. For when natural heat is restored through the Universal Philosopher’s Stone, matter, whether it be cold or hot, it is like a servant in the place of the master of the house. This, therefore, is the true universal, fundamental, and gracious purgation. For it allows no harm to the body, though it penetrates it like lye, so that nothing harmful remains hidden within; yet at the same time it strengthens, comforts, restores what is lacking. And thus the universal purgation is accomplished at one and the same time and hour, so that the universal deserves praise.
So much then concerning the first part, which the Philosophers’ Universal must fully contain within itself, in order that the name of universality may justly belong to it.
Now let us hear the objections of certain Pansophists, who cry out against it. They say: “By no means can the Philosophers’ Universal be said to have a purgative virtue; for such cannot be called a perfect medicine, nor is it acknowledged among physicians.” But I would have these men know that the Philosophical purgation is not to be compared with their ordinary purgations.
For their purgations are no different than if one, with a finger, should provoke the stomach overloaded with too much or corrupt food to vomit; or if another should compel a man into a hot-house to sweat. Such methods, with others like them, belong to the class of vulgar purgations. Their medicines prescribe things which, by their taste, provoke purgation, which, when exhausted, stir up nausea, and by this overthrow indeed drive out peccant matter; but at the same time they destroy appetite and taste, they disturb the human constitution, and they weaken it. For since they consume also the things required for the peccant matter, they destroy them together with it, by reason of the superabundant natural heat.
The Philosophical purgation is in no way like this. If one wishes to understand its true significance, let him see: those other purgations are more hurtful than profitable, since they torment, weaken, and debilitate the sick more than they restore him.
Therefore, my Pansophist, open your eyes, and look more closely: in the purgation caused by the Universal, you will see that a twofold purgation is required. One is a medicine pleasing to Nature, which removes all evil radically; the other, solid against Nature and diametrically contrary to it, which empties out what has been cooked in the stomach. The latter is praised by the vulgar, when they observe great and copious evacuations; yet the ancients truly said, “Not how much, but how well one is purged, is the proper rule.”
This, then, is that purgation alone which is worthy of the name of the Philosophers, and truly necessary.
If you judge this Universal not to be necessary, you deceive yourself or are deceived by others. But if you imagine in what way this purgation exists in the Philosopher’s Stone, and how it is fitting, then cease tormenting yourself by reading the writings of the philosophers without understanding; for you too openly betray your ignorance.
Therefore, to conclude and illustrate what has been said concerning the Philosophical Medicine as a purgation: I show that it is not otherwise, as if it could rightly cure only the bile of the heart, or some lesser ulcer. Rather, nothing is more cleansing than this, nor does it attack with mordant accidents, but it removes and destroys what is harmful. If you consider this well, you will see why the great universal stone of the philosophers must also be cleansing, expelling all evil, and requiring evacuation.
For by the virtue of this Philosophical purgation it is grounded that all curable diseases, which arise from the venomous matter of peccancy, and which give rise to grievous maladies — plague, palsy, epilepsy, apoplexy, fevers, dropsy, affections of the lungs and liver, hypochondria, and in short all diseases caused by corrupt matter — can be happily cured, whether hot or cold, together with their other effects. But let this be enough said concerning the first part, which the great Philosophical Universal must rightly possess and exhibit.
Now I pass to the second part of the universal medicine, namely to the cure of the injured organ or member in diseases, as especially in cold affections. For it does not suffice merely to remove the peccant matter, but it is also necessary to bind up and restore the injured organ or member to its former state.
Here it must be noted that just as the forms of diseases are twofold, hot and cold, so also this Universal expels the subtle peccant matter, the cause of affections in that organ or part of the body. For when in hot affections hot matter seizes the human body, then it attaches itself to some part, applying itself to the lungs or the liver, or even adhering to the heart, so that it begins to impress its accidental heat upon that part, or to draw away its natural salt and subtract it, so that the organ rots, is dried out, or suffocated, while a solution of continuity is formed. Therefore the diseased organ must be treated by a similar healer, with due constancy.
Next follows how the diseases of cold organs arise: which, as soon as they bring forth their matter, they have introduced a double lesion into the organ: for, being seized upon by their cold and viscous nature, they deprive it of its natural heat, or by their noxious accidental viscous quality they corrode the salt of nature, raging against it, and by gradual progress lead it into putrefaction. This organ, once injured by such matter, is to be healed; and it can be healed through the great Universal Stone of the Philosophers, when first it comes into use in the disease, by removing the peccant matter, extinguishing that which was hostile to the organ, and restoring the natural microcosmic heat, which preserves life. In this way that which had been destroyed by putrefaction is restored.
As to the first defect, namely of heat, there is no doubt that a living spark of natural heat remained in the organ, and through this great Universal Stone it was quickly cherished and increased, so that the organ, which already death was expecting, was revived. Indeed it is most certain that the Philosopher’s Stone so greatly augmented the natural heat, and its effects are more admirable than can be explained by any cause.
Experience itself testifies of this: After an accidental inflammation of the liver in a sick man, who before breathed out such excessive heat and burning that it was scarcely possible to place the hand to his mouth, and yet nevertheless, through defect of natural heat, was so feeble that he had lost all appetite for food and drink, and could scarcely ascend stairs — after I gave him three grains of my universal medicine, he was totally freed from that accidental heat, and, having regained his natural heat, he recovered, and on the following day he was stronger. I pass over other examples produced by experience, for it would be too long to recount them.
It is a wonderful healing, that this great Stone of the Philosophers exercises such power and virtue against accidental heat, that when it is taken, in one moment it penetrates insensibly through all the members of the human body, with the affection of the heart, and with such efficacy restores strength according to the proportion of the disease and the nature of the sick man, that sometimes within an hour, or a day, and at most within three days, the cure is effected. In this let the gracious Creator of all be praised with the whole mind.
Now comes another lesion, which is a certain putrefaction arising from salt (which, being deprived of its proper nourishment, becomes corrosive). The organ thus affected is incurable, for once it has received useless nourishment, it perishes; especially in old men, whose viscera are rotting, and whose lungs in particular cannot be restored — nor can anyone, such as is found in the whole world which can provide this medicine.
Moreover, it often happens that the coagulated viscous phlegm, hardened into stone, adheres to some organ: who has ever removed it? In the aged, to remove such concretions by strong waters is certainly difficult. Therefore, it belongs to the kindness of the reader to discern what is curable and what is incurable, so that he may see with understanding what the great Universal is able to effect, and what is beyond its labor.
In sum, I will briefly say this: that in the young, whose viscera are rotten and injured, but not yet totally corrupted, fundamental remedies may restore them. For when the radical moisture of the aforesaid Stone, of the purest virtue (salt, which when united with the microcosmic salt resists the corrosive, and restores it to its natural state, and conduces to growth), is applied, then if there is anything in nature that has immense power of restoring and vegetating, it is this microcosm.
The most excellent physicians and surgeons testify that this heals: witness the famous Frenchman François Faber, celebrated among physicians, and also Gabriel Fallopius, who writes that with water and the microcosmic blood of youth, even half-putrefied livers and greatly damaged viscera, even in the aged, have been restored. And indeed among the younger sort, whose organs were decaying but not wholly destroyed, this remedy of water and blood proved most certain and infallible. Among the old, however, whose viscera are wholly putrefied, such a remedy is in vain, however seriously prepared.
Thus I cannot attribute to the Philosophers’ Stone the cure of such cases as impossible; yet I do not say that it should not be used. For it is not without its usefulness and benefit even then, since it strengthens the afflicted organ, prevents further harm, and supports the rest of the viscera.
So much concerning the second part of the great Universal Stone of the Philosophers, which is most necessary. For no organ injured by its enemy and by peccant matter can be freed, nor can the afflicted organ be restored completely, except through the universal, which perfects the restoration.
Side note: Response to the Objection.
Here I must address the objection, raised by some, that it seems absurd to say that one thing can cure so many and so diverse diseases. They think it more likely that such a claim is but as when many sympathetic herbs, or many other things, are applied — some in the form of herbs, some as waters, or some as conserves — which indeed do something for innumerable diseases. And so it may seem incredible to you that one single medicine should be able to cure all diseases; and yet you must believe it, for it is not strange that one medicine should.
It evacuates, and at the same time removes the effect of it: for diseases consist in the quantity and quality of peccant matter and of natural heat. Since the privation and corruption of natural heat and of nature itself (both volatile and fixed) are the causes of all lesions and dissolutions, what wonder is it that the great Universal Stone of the Philosophers, which contains in itself natural and salutary heat in the highest and most abundant degree, should also cure the diseases arising from those causes?
Do you not wish to imagine this as the true cause? For in the presence of so great and approved a multitude of medicinal remedies from nature, what could be more solid? Since it not only equals the remedies and official medicines, but also provides them with little expense and in small doses. This is the reason why the Pansophic doctors rage so much against the Universal, but in vain: for in the end truth triumphs, though oppressed for a time, and at last the great Universal Stone of the Philosophers appears, and is desired by those who seek much to do good.
Now remains to be said of the last part or attribute of the great Universal Stone of the Philosophers, namely of its preservative and conservative virtue, which is necessary in all cures, and belongs to perfect medicine. For preservation is the first means, by which the access of all diseases is shut out, on account of the natural heat which is observed in the preservative, so that the place is the best preservative in time of plague and in dangerous regions.
Concerning this universal, it is said that it has such strength, virtues, and efficacy, that it is also the best preservative against diseases. For when disease has invaded man, the universal stone, by its virtue, comforts the diseased organs, and strengthens all the viscera, so that none succumb. It far surpasses those preservative compositions that are made from the waters of pearls, from bezoar stones, from useless gold filings, or from other such futile waters; for those are costly and of little use. For those officinal remedies, which from the smell of cordials strengthen the heart, being prepared with great labor and expense, are but a spark of natural fire, and do not last. But this great Universal Stone has a far different virtue: it strengthens the body with such power of its perfect heat, that in a single moment the comfort and strengthening of the heart and of the whole body is perceived.
The philosophical comfortative or preservative must have these qualities, not on account of odor or some external quality, but on account of the preservation of natural heat. For if this be absent, the thing is vain, lifeless, without warmth. But the true comfortative and preservative is none other than the natural heat of the universal salt of the Philosophers’ Stone, which preserves in the human body the natural and vital microcosmic heat, lest the accidental tartareous and viscous heat should prevail, and which in dangerous illnesses strengthens the man himself. In this way it comforts the heart of man — thanks be to God.
So far I have set forth three qualities in the great Stone of the Philosophers, which must be present in it, and for this reason it ought truly to be called Universal. These are those three points which the Philosophical Universal professes, and which apply to internal diseases.
Now it follows to speak of the other part, namely of external diseases and their cure. For something must also be attributed to this Universal here, which in externals is again divided into the same three points as before, namely: purgation, cure, and preservation or conservation, against peccant matter, solution of continuity, and debility.
Now the peccant matter in external diseases is either hot or cold. The hot is again twofold: either subtle, poisonous, volatile, corrupting with pus; or else a fiery corruption. The cold also is twofold: either viscous or congealed.
As for solution of continuity, it is divided into three parts: hot, cold, and violent. Hot causes solutions of continuity such as gangrene, poisonous swellings, and venereal ulcers. Cold causes the wasting of the limbs. Violence, on the other hand, produces fractures of arms and legs, wounds from swords and guns, and similar injuries which break the continuity of the human body and cause concentrated pain.
As to weaknesses or debilities of members, these are also twofold, tolerable and intolerable. The former is so called when weakness is borne with courage; the latter, when from great pain or effusion of blood the spirit itself is cast down and faints. In this case the Universal of the Philosophers is of service, because from the same remedy it works contraries — it purges, it heals, it preserves. Thus the same qualities that cure internal diseases are also applicable to external ones.
Of the peccant matter in external affections I said that it is twofold, hot and cold. The hot is distinguished into two kinds: poisonous, which insinuates like venomous water; and purulent, which inflames with seething pus, such peccant matter as consists of poisonous water — as in fistulas, the various kinds of carbuncles, and similar venomous ulcers, which when opened discharge a clear water — may be fundamentally and effectively cured by this Universal Stone of the Philosophers.
For since it contains natural heat within itself, it quickly removes accidental heat from the human body; and when that cause is removed, the venomous watery matter is likewise expelled, which before was generated by the accidental heat and extracted from the blood.
As for the other kind of matter, fixed and venomous (namely fixed pus), the Universal also prevails against this. For although this evil is fixed, yet by the power of this most potent remedy it is forced to yield. For as soon as it enters the human body, it expels that hot and venomous accidental matter as if a thief were expelled from a house; when this ceases, the purulent obstruction is dried up, and the ulcer itself heals.
So far concerning hot peccant matter. Now let me speak of the cold, which also is twofold: thick and viscous, or fixed and corrosive. In the same way, all diseases are cured, namely, by the fire dwelling in the Universal Stone; by whose aid the peccant matter is restrained and dried. And as for that which has a corrosive nature, it is also changed and sweetened by this Stone, through the virtue of its most diffusive and purest radical moisture, transforming the corrosive salt of nature into mildness. Behold, this is that laudable Philosophical Vinegar, by which all things are washed inwardly, becoming clean and pure.
Thus far, briefly and fundamentally, have I spoken of the removal of external peccant matter, whether hot or cold, purulent, viscous, putrid, or corrosive.
Here, kindly reader, our Universal Stone of the Philosophers provides a sanative plaster, or rather a cleansing remedy, much better than what ignorant and unskilled surgeons use, who apply corrosive waters to consume flesh, or employ venoms and caustics to restrain phagedaenic ulcers. For those strong waters only inflame ulcers further, increase heat, and exacerbate their corrosive quality. But our great Universal Stone not only does not act in this way, but even acts wholly contrary to it: for those things inflame, burn, and fill the sick man with immense pains, whereas the Universal resists all corrosions and inflammations with the greatest efficacy, and relieves all pains.
It removes and insensibly drives out the peccant matter without any pain, of whatever kind it may be, by the force of its natural fire, which expels and consumes all, and then by the most pure radical moisture of its saline virtue, it heals all and restores, and finally pacifies the corrosive salt within the microcosm.
But after having spoken sufficiently about peccant matter and its purgation, I now turn to the other part, namely solution of continuity, which is caused by peccant matter. This is threefold: hot, cold, and violent.
Of these, the hot includes all hot solutions of continuity, such as gangrene, pestilence, and the French disease (syphilis). These hot affections cause hot solutions of continuity, when accidental heat invades and burns up the natural fire of the microcosm in its members, corroding and consuming it, as a devouring flame. In this way, in the human body such ulcers are produced, and when the solution has reached its foundation, it is altogether incurable. We see this often, as in the cases of those deprived of nose, fingers, or other parts of the body, which cannot be restored. The destruction is too great, and the nature too weak.
In such cases, where men are fatally afflicted, it is enough if life itself be extinguished, since the matter is so powerfully evil that the microcosm itself becomes but a corpse. In such instances, when a principal member has been utterly destroyed, I cannot attribute to the Universal Stone of the Philosophers the power of restoration, unless nature should work a miracle. Such things are rare.
Yet I do not deny that this great Universal Stone of the Philosophers, this universal salt, has often assisted even in such pitiable and desperate states of the miserable, and in grievous solutions of continuity, so far as to preserve the remaining healthy members, prevent further accidents, and bring relief, so that the sick man, though deprived of some parts, might still recover health in other respects, and be preserved in the future.
And thus, when solutions of continuity occur in young and vigorous men of strong natural constitution, they may happily be cured; for if some principal member be torn or broken, the great Universal Stone of the Philosophers has the power, after removing the peccant matter, of rekindling and augmenting the natural fire in that member, if only a spark of it remain, so that life may again dwell there. By the benefit of its most pure radical moisture, it restores the part to its former state, unless the damage of injured nerves or tendons prevents reduction.
So far of the cure of solutions of continuity in lingering affections, in the midst of which the natural fire and natural moisture of the great Universal Stone of the Philosophers hold their place.
Now as for solutions of continuity from cold peccant matter: these are refrigerations of the limbs, contractions, frost-bites, cold tumors, wounds and punctures from swords, effusions of blood, and countless similar affections. When these have lasted too long, they precede into incurable states. For hands and feet destroyed by frost are recognized as utterly corrupted, black within as by charcoal, dead and insensible.
Some gladiators, from wounds, lost so much blood that, through the excessive refrigeration of the wound, the limb fell into mortification or wasting away. Frost has deprived some men of nose and ears. Others have suffered cold tumors in their feet, which await each individual as their lot.
Some suffer from contractures, in which the natural fire in their joints and sinews has been extinguished. But who can rekindle this fire, who can light the extinguished candle, who can restore limbs consumed by frost? Not I, nor any other, even though he be a possessor of the great Universal Stone of the Philosophers. For it has no more virtue than it has received from God. To recall the dead to life is not granted, but to save the living, and to rescue them conveniently from death, is.
Nevertheless, the aforesaid solution of continuity, if it be not beyond all measure, is fundamentally and perfectly cured with the aid of Nature’s fire, which the great Universal Stone of the Philosophers employs: for it warms, cherishes, and strengthens the cold members, and heals effectively, especially in those of youthful age and vigorous nature, whose members are not altogether destroyed.
Now at last the third and final part of solution of continuity, which is called violent, occurs when arms, legs, feet, or tendons are wounded. These are great solutions of continuity, when nature suffers violence. Unless they be too dangerous or destructive, they also can be happily cured by the Philosophical Stone, provided that the proper surgery is applied — the fitting together of broken bones, the packing of wounds with dressings, and the sewing up of cuts with stitches.
Now concerning the third part of external diseases, namely debility of strength, I must say something. This is twofold: tolerable or intolerable, as has already been said above. And both are remedied by this the great Universal Stone of the Philosophers can heal: for by the abundance of its natural fire contained within it, it supports natural heat when it is too weakened, and from whose defect come debilities, illnesses, and swoonings of the spirit.
Since the defect of heat in almost all diseases arises chiefly from the deficiency or effusion of blood, it can be happily supplied by our Universal Stone.
Thus the epithet is completed, which is attributed to the great Universal of the Philosophers, namely, that it is efficacious in both internal and external diseases alike. In this universal attribution I hope it is evident that its operation is truly admirable, and that no prudent man can deny its supreme necessity. Now, in conclusion, I proceed to particular observations concerning received cures in all diseases.
Solinus Saltzthal
Brief Description of the Admirable Virtue and Operation of the Supreme Medicine, called the Philosophers’ Stone.
Collected from the writings of the Philosophers, and reduced into practice.
To the Philosophers’ Stone is attributed by the Philosophers the operation of all bodies — vegetable, mineral, and gem-like — whatever is contained in the world. For indeed it is the essence of wine and of gold, which again are the essence of all animals, vegetables, and metals. Whence this Philosophers’ Stone Universal contains all things in itself, being made out of all.
To this great Universal Stone of the Philosophers is generally and indifferently attributed — by reason of its subtlety and of its hot and cold qualities — the cure of all hot and cold diseases, insofar as they are recognized by nature as curable and permitted to be healed.
As for its special virtue and operation, these are twofold: internal and external. Both hot and cold diseases are treated by it in the following way.
First: whatever disease is applied to this remedy — whether it seize upon the lungs, the liver, the heart, or other similar parts, whether subtle and warm, thick and tartareous, cold or viscous, it removes the peccant and afflicting matter, draws it out from the members, penetrates them like smoke, and often evacuates it from the human body through sweat, urine, or stool. When this is done, the cause being removed, its effect and operation also cease.
Thus, when the morbid matter, the cause of the disease, is removed, the effect is at the same time cured: for by its heating power it restores the member infested and injured by the peccant matter, removes the matter, restores the member, renews its natural function, and brings it back to its former vigor.
Therefore, while it evacuates the cause and origin of the disease, it also restores the sick man to wholeness, strengthens the afflicted member so that it is sufficient for the cure to be sustained, and preserves the rest, lest other members be infected. This evacuation of the origin of the disease as the cause produces healing of the injured parts, since the cause is removed; and at the same time it preserves the other members. And this happens in an hour or moment, as often as the dose is repeated.
But so that in dosage the rule may be observed, and this good remedy not exceed its limits in different diseases, I deemed it necessary to add here the proper manner of dose.
General Dosage
If the disease is in its beginning and the patient is strong:
give one or two grains first. The dose is repeated until operation follows (through sweat or urine).
If the patient is weakened by disease:
a larger dose is required, so that the operation may quickly appear. This should be repeated every third day.
If the patient is very weak:
the dose must be moderated so that the operation occurs only by insensible transpiration, and this too repeated every third day, until the peccant matter is wholly evacuated.
The same dose as in purgation is used:
but one must take care not to exceed three or at most four grains. This, given every third day, produces its effect. Even if it works sensibly, nevertheless it heals the injured member. If it acts visibly, it is a sign that some peccant matter remains.
In strengthening and preservation, one grain is to be taken two hours before food, in a spoonful of wine-spirit; its operation in preservation and strengthening will be manifest.
In conclusion, kind reader, three things are to be noted:
1. That purgation, cure, and preservation are accomplished by one dose at the same time, and it is not necessary to use different doses for each operation. If, however, for preservation a single grain is taken, then insensibly it purges by sweat, insensibly it cures, and sensibly it strengthens.
2. That in purgation, cure, and sensible strengthening, the robust may begin with two grains, those of moderate strength with one grain, and the weak with one-eighth of a grain, gradually increasing by one-third of a grain each day, until a visible operation follows. This dosage, once observed, should still be continued until the sickness is fully expelled — even if no visible effect appears.
3. That this universal medicine is to be administered in no other liquor than in wine, or, much better, in the spirit of wine; not in raw wine, but in distilled wine. It has been proven that when the medicine is dissolved in spirit of wine, it may be administered to the sick in both hot and cold diseases. Thus far the general dosage.
Special Dosage
For infants of 1–6 months, in fevers, epilepsy, measles, smallpox, and similar illnesses:
give half a grain, once every third day, dissolved in a small amount of spirit of wine, sufficient only to cover and dissolve the medicine, given in a spoonful of wine.
For preservation of infants:
one such dose every eight days, which keeps them safe from all infirmities and prevents diseases from taking root.
From 3 years old: 1 grain.
At 5 years old: 1½ grains.
At 15 years old: 2 grains.
At 24 years old: 4 grains.
At 50 years old: dosage is increased until visible operation occurs.
In all diseases, dosage is increased or diminished according to need.
In cold fevers, the dose is increased until a visible operation appears — by stool, or other evacuation.
Dropsy likewise is cured through evacuation by stool or urine.
Leprosy by sweat and stool.
The French disease (syphilis) in like manner.
Scurvy likewise.
Melancholy and hypochondria likewise.
Gout by urine.
Epilepsy by a sensible operation.
Paralysis by sweat and stool.
Arthritis the same.
Apoplexy the same.
Hectic fevers the same.
Continuous hot fevers sensibly by sweat.
And in all external diseases, the dose is taken internally, while ulcers or wounds outwardly are cleansed and preserved by mineral plasters applied in small quantity.
Conclusion. The reader must be warned not to imagine that every disease without exception can be perfectly cured by this universal medicine. For some diseases are so overpowering that it is impossible to cure them; some are so manifestly ordained that it is evident God afflicts man rather for chastisement and endurance than with the intent that such diseases should be removed by remedies.
The cure of such like diseases is not attributed to the great Universal Stone of the Philosophers, for it is impossible; nor is it possible by nature, but only permitted by the supreme God. Of such it is doubtful whether even this Universal Stone can heal them. Yet with this condition and law: that by contrition of heart, by true conversion, and by the use of spiritual viaticum (sacrament), one first be reconciled with God, and in the name of Jesus Christ, relying upon the mercy of God and the goodness of Nature, then rightly use this great Stone of the Philosophers — and it will bestow every possible virtue. Thus the thing itself will speak, that this is truly the stone which the Philosophers praised with so many encomiums, so ardently desired, so earnestly sought, and at length found.
Never will this great Stone of the Philosophers display its efficacy more powerfully than can be imagined. For it runs through and permeates the human body like smoke or vapor, and nothing can be hidden from it. By the virtue of its fire it removes all poisonous heats, such as all violent pestilential fevers, the Hungarian disease, plague, epilepsy, and similar inflammations, accidental fevers and unnatural fires which seek to extinguish the natural heat. Yet all these are compelled visibly to yield place to this great fire of Nature.
Its heating power, it consumes and expels all cold and viscous matter, before which all fevers yield, and all diseases arising from superfluous humors are subdued.
In dropsy it gently evacuates the waters by stool and urine, and purges all the internal members and viscera of the body from accidental humors, so that disease cannot easily break in.
Above all medicines it purifies the blood, opens obstructions of the spleen, liver, and all the inward parts of the body; expels every harmful thing from all the members, evacuating it gradually, leaving behind no impurity. By its penetrating and resolving virtue it dissolves all humors that form podagra (gout), gravel, and stones of the kidneys and bladder; and though the calculus be already coagulated, nevertheless by its power it attracts it from its place, and by degrees removes it wholly, preventing it from striking root again.
By its most powerful saline virtue and blood-purifying force it heals leprosy, the French disease (syphilis), scurvy, and similar ailments arising from impure and putrid blood.
By its healing and vegetative virtue proceeding from its most pure radical moisture, it cures phthisis (consumption), hectic fevers, contractions, and similar afflictions.
By its great cordial, strengthening, and preservative virtue — since it holds within itself its own natural fire dwelling there — it strengthens all the members and preserves them from all perilous diseases. For there is no accidental defect of nature that the Creator has not, spiritually, provided comfort against; and therefore health and preservation follow by His gracious bounty.
In all external maladies, such as fresh wounds, sword-cuts, punctures, ruptures of the legs, cancerous gangrene, phagedenic ulcers — daily use is made of this universal medicine, until complete healing follows. For there is no corruption or malignancy so great, but that by it can be constantly and fundamentally healed, and indeed in a short space of time, without pain.
But why should I speak further? Are not all the books of the Philosophers filled with its praises? For this medicine surpasses many others in the whole world, since it comprehends in itself the most excellent virtues of the world. Whence deservedly it is called the sole omnipotent one, the true and only Universal. And so the great Philosophers rightly call it the Universal Stone.
Most deservedly also does Basil Valentine ascribe to it this title and these praises in the following oration:
“O heavenly Magnet with thy hidden delights!
O substance of all animals, herbs, and metals!
What are thy powers? How unsearchable is thy virtue!
How steadfast thy constancy!
O how blessed is he in this world who truly knows thy gem — which yet the world does not know.”
He shall not feel poverty, nor be afflicted by disease until the end of his life, crowned by his heavenly King. All orators would fall silent in astonishment, unable to utter a word, if they beheld and contemplated the supernal glory hidden in this subject.
Thus far, dear reader, you have received a particular account of the universal Philosophers’ Stone and of its virtues and effects. Now I shall add concerning the subject of the Stone (subiectum lapidis), which I treat in this chapter.
This chapter, I know, will be read by the reader with much greater attention than the preceding one. For that treated of the preparation and acquisition of the Stone, whereas this treats of its use, about which much is found in the writings of the Philosophers, but concerning its subject itself there is little mention. Therefore I must admonish again: the great Philosophers’ Stone is not only a science and an art to be handled by practice, but also (as I myself have often exercised this art in practice) it is necessary to dispute concerning the subject of the Stone.
I divide this subject into three parts: into animal, vegetable, and mineral. For from these three greatest realms the Philosophers have drawn their subject, whence the Stone has been called by them Trismegistus and Triune.
Nor should anyone say that the mineral Philosophers’ Stone is of less account than this Trismegistus, since natural heat is equally present in the mineral Stone as in the Trismegistus. But I reply: with respect to the heat in the mineral Stone, indeed there lies hidden a fire only as great as is in man, and the true microcosmic heat is present in quality, for certain causes; so that in the same manner this heat is both conformable and necessary. I affirm that in case of necessity it can serve in place of the prior microcosmic heat, which, however, retains its pristine perfection, as is also the case with the heat that is in wine and in similar things.
Thus mineral heat and the like is not only necessary, but also most useful, as experience shows.
Therefore, if the Philosophers’ Stone were to consist solely of either the vegetable or even the animal kingdom, and were to possess a right and true science peculiar and separate in itself, why would the Philosophers have deemed all three necessary? Hence Basil Valentine expressly says: No one has ever boasted himself a victor in chemical practice unless he possessed the conjunction of the three Stones; he who is not master of them in union will, as the following words declare, have no part in their possession. There are two, and three, and yet but one; if you do not understand, you will be no sharer in it.
Therefore, that I may treat specially of this threefold subject, I will subjoin the following discourse.
In the beginning God created heaven and earth. The earth was void and dark. Heaven He stretched out equally as a covering, and He adorned it with shining stars as with jewels. He established kingdoms of animals, plants, metals, and precious stones, each surpassing the other in dignity. Among animals, man holds primacy; among vegetables, wine; among metals, gold.
The Philosophers, perceiving and considering this, understood that God had appointed man as monarch over the whole earth. Wishing to become sharers of His gifts, they sought to find, as though enclosed in a casket, and perfectly united, the whole virtue of animals, plants, and metals. They therefore first took up the animal kingdom, in which they discovered a body adorned in a certain degree more perfectly than all others, indeed most perfect of all; for they recognized in its essence the single virtue of all animals. This subject is therefore the most excellent in the contest.
This is that subtle essence which draws into itself the powers, virtues, and operations of all animals, attracting the living spirit. It is a subtle essence, in which, besides its pure heat, there is also natural fire, and by reason of its pure radical moisture it holds vegetative virtue within itself.
On the Animal Kingdom.
The aforementioned Philosophers, by investigating the vegetable kingdom, also discovered bodies more excellent, higher, and most perfect of all, in which the virtue and operation of all vegetables are contained. Of which, that vegetable whose preparation is unnecessary—whatever it may be—is nothing else than that from which the spirit of wine is drawn.
Among vegetables, some are many and good, others paltry and ignoble; these yield a simple spirit according to their quality. But in wine lies an essence most similar to the microcosmic heat, for by its proportion of heat and cold it is conformable to it. Except that wine has a greater measure of heat, giving it a greater power of preservation and strengthening, rather than of healing and nourishing.
On the Vegetable Kingdom.
Now I come to the mineral kingdom, in which the Philosophers at last discovered three bodies, one more perfect than another, with gold being the most perfect. They judged gold to be the essence of all other bodies. For when the imperfect metals are thoroughly purified, they are turned into gold in their innermost being, as is evident.
In gold also is found a heat conformable to the complexion of man, which by its fixed nature heals man and does not corrupt, but rather destroys all harmful things, banishes what is volatile, and consumes the peccant matter. Thus in all metals there is a power of expelling the peccant matter, greater still is this power in gold.
In all vegetables there is a preserving and strengthening force, but in wine it is greater; in all animals there is a healing force, but in man it is strongest of all.
In man, wine, and gold, all three qualities necessary for the removal of disease — namely, the force which expels corrupt matter, the force which strengthens, and the force which heals — are found perfectly united, as though they had been composed out of all animals, herbs, and metals.
For this cause the Philosophers taught that these three essences, reduced into one substance, are called the Microcosm or Little World, because it contains within itself the virtues, qualities, and essences of the whole cosmos.
The most noble possessor of this Subject was Hermes, as he himself confesses in the Tabula Smaragdina. Nor was Hermes alone, but also others who were partakers of this great treasure, who sought out this Subject with reverence and necessity and sanctity, not with greed and avarice as many do today, who seek it only for commerce and gain, and by such misuse wander far from the perfection of the great Universal Stone of the Philosophers.
For the universal Stone does not require gold; rather, something far more golden than gold is required. For the perfection of all things does not lie in sympathy with gold, but in reality; it must be present within itself and operate according to nature.
Thus far I have explained the Subject of Trismegistus, from which the universality of the Philosophers is prepared in threefold manner. Well do I know, dear hearers and Philochymists, what thoughts you now turn over, namely how these subjects are adapted that they might be turned into your outward works. Gladly would I satisfy you further on this, but Philosophical modesty forbids it.
Your abuses, and the manifest stain of this science, hinder me from writing more practically of this matter, than other Philosophers have already done. I am content only to point out here, in the preamble of this book, according to what principle the preparation of this secret must be instituted.
Let the Chymist therefore know: every body, for its preservation, has its own seed within itself — which is nothing else but the most subtle substance of the body. To speak more clearly: it is matter composed of a volatile and a fixed principle. Just as in man, wine, and gold there is seed, the quintessence, so too must we possess this matter, and it is necessary that we attain it through art and subtle guidance of the hand (cheiragogia), by natural reduction. For every body has within itself its own seed, that is, its volatile and fixed matter may be reduced, of which one part contains within itself air, fire, and aether, while the other has water and earth.
The volatile is the masculine seed, while the fixed is the feminine seed, the radical moisture, which the Philosophers call the Philosophical Mercury. From these all bodies of the entire world are composed. Thus the world was made, and this is its wondrous conjunction.
In the same way man, by wine and gold, comprehends it, since when exposed, it may by natural remedies again be dissolved. Therefore we seek to have the primary matter of man, both the general and the fixed, and likewise the fire of nature contained within; and it is necessary that the human body, wine, and gold be radically dissolved into that same first matter, and then again we reunite and fix those two together — an operation which Basilius Valentinus clearly teaches in his rhymes, saying: “Join the volatile with the fixed into one.”
Likewise he says: “There are two extremes, and apart from them there is nothing; if you do not understand this, you are no participant in the Art.” These two are indeed volatile and fixed. He also says: “There are three, yet they are one” — namely after fixation.
Therefore I shall now subjoin the general conclusion, drawn from real practice.
From man, wine, and gold, make the same thing they were before coagulation: namely, volatile and fixed matter. Join together the three materials, and from three make one; then let fixed and volatile become united into one, and you will have perfection entire. If you understand this, you may achieve perfection; if not, do not lay the blame on me, for I have spoken this mystery clearly enough. If you cannot grasp it, you will never reach your goal. Unless you prepare from gold, and likewise from wine, both volatile and fixed matter, you will never obtain this safe result; beware of fruitless operations.
But if the work succeeds, then you may glory in this singular art: for to unite volatile and fixed, to dissolve and to coagulate, is the foundation of Hermetic Philosophy. Hence Brother Bernard says: “Radical solution and union bring forth the trumpet-blast of the Stone; the whole art consists in this: to unite the moist with the dry.” And the Rosary says: “Unless your bodies become fixed, you will accomplish nothing.”
From this foundation all the most useful particular operations flow; for each thing is always the complement of another. In short, this is the whole foundation of Alchemy: let bodies become volatile, and by themselves again become fixed. This, says the Philosopher, is nothing else but the double Mercury found in all bodies — namely the Sublimated and the Fixed.
Conclusion
Kind reader, up to this point I have conveyed to you the knowledge of preparing the great Universal Philosophical Stone. Namely, I have described the operation, then the Subject, and thirdly the Preparation itself; so that you now possess the Subject, which, after the soul of man, is the highest.
Here you have all things in all. In this small book you possess the powers of all animals, herbs, minerals, and metals, and the influence of their operations. Therefore, whoever you may be, I exhort you as a friend to take care that these things, which are necessary to your health, be diligently considered. Seek your own advantage by your intention, and prove Nature to be truly Philosophical.
Therefore, reader and lover of wisdom, I assure you that if you do not despise me as a simple instructor, and if you do not consider it shameful to learn something from this little book, then in return for your goodwill you will gain friendship and faithful service.
All this I require of you under three conditions, that you approach me furnished with these:
with a desire to learn,
with willingness to communicate,
and with concealment of my name.
For only those who are eager for true love are worthy to converse with a true Philosopher, to see him and hear him.
Further, I desire to state once more that in the Philosophical school singular and special explanations are required, for beyond the fundamental principles nothing is taught. Finally, I wish my name to be kept secret, unknown to the world. What remains is this: I advise those who long for knowledge to take with them the cup of silence.
If these conditions are observed, I shall render grateful services to those who seek me.
Solinus Saltztal of Giomontanus
Discourse on the Philosophical Fountain
Concerning the fountain, from which all animals, vegetables, and minerals grow, and into which they again dissolve, take their form, cast off impurities, and, their dissolution completed, emerge more beautiful.
Preface to the Reader
After in my little work on the great Universal Philosopher’s Stone I described its predicate and its subject, I judged it necessary to add this philosophical discourse in its place. The first reason is this: in the said treatise, the matter of the philosophers concerning the origin of the Subject was treated somewhat obscurely and imperfectly, so that it might appear to the lover of chymistry as uncertain or even impossible. Therefore, in this discourse, I resolved to explain this preparation somewhat more clearly.
Secondly, because in this discourse not only is the foundation of the preparation of the Subject taught, but also it is demonstrated by what method all animals, vegetables, and minerals can be prepared from the same foundation, so that the external is turned inward and the inward outward.
For in this discourse the whole of Nature is laid open, together with its conjunctions, solutions, circulations, generations, and likenesses, so clearly manifested that the kindly reader may perceive all these almost as if through a certain anatomy of bodies. This provides not only delightful contemplation and recreation of the mind, and occasion for meditations and reflections, but also gives warning, lest you rashly involve yourself in natural operations of the art without due caution.
Reader, these are the considerations which moved me, that in addition to my little work which treats of the universal Philosopher’s Stone, I should also add this discourse. In this matter, if I have more truly borne myself as a lover of philosophy, I hope I have rendered you a service of gratitude. Farewell.
It once happened, when I was free from my labors and my mind at leisure from chymical studies, that in my laboratory I was arranging various vessels, instruments, pots, and similar apparatus into their proper places, repairing them according to their condition. So intent was I on this work, and so weary did I become, that while I sat down upon a little seat, sleep suddenly closed my eyes and compelled me to rest.
But behold, someone knocked at the door of the chamber. Hearing the knocking, I thought it must be one of those who often came to visit me during my labors. At length, when the knocking persisted, I opened the door, and I saw a little man, who greeted me with his hand. He declared himself to be a disciple of chemistry, come to request something of me, and not merely to exchange salutations. He said he had heard the report of my labors.
He began to converse with me, asking how I explained my instruments. I in turn asked him to what operations he applied them. I answered, to the seeking of stones. He replied with hesitation about mutable and unstable instruments, which he said were designed to deceive, though it seemed he rather wished to deceive me. Yet I, with no shame in speaking, discerned the truth of his words, and consulting with my own judgment, I asked him whether he had the sharpest sight. He answered that he did. Then I said: If you truly wish to learn and to cast away your ignorance, as many who have visited me have done, and if you have the spirit to make progress in learning, I will show you those things which few have ever seen.
Having thus spoken, he departed from me, and I followed. Looking back and seeing me behind, he said: “Now I see you are held by the desire of learning, since you are resolved upon it.” And taking me by the hand, he led me outside the city. There by the shore a little boat was moored, which he called Reason. We entered, and with the aid of two oars we made our way, so that the land called Ignorance quickly fled from our sight.
Scarcely had the city named Arrogance disappeared from view, when behold, we saw a mountain rising before us. I asked what mountain it might be, and of what kind. The old man replied: It is Mount Salini, and its waters make the region fertile, and the land called Humida, so that animals, herbs, and metals may flourish therein so that crops might grow abundantly?
And if that mountain did not exist, you might well suppose that the whole kingdom would in a single moment perish; but since that mountain stands, it so abounds in fertility that it suffers no want of the things necessary for life.
Gold also, by the gift of fertility, grows there in such plenty, that every year hundreds of pounds are dug out in this kingdom, and yet still living gold is always found there. When I heard this, I answered: If this water by its virtue gives vigor and growth to all things and bodies, even to gold, it may rightly be called the radical water or Mercury of the Philosophers.
He replied: “I see that you have spoken wisely. Therefore, since you have observed that this water is the living silver of the wise, which makes all things marvelously increase and grow, we shall now direct our course towards it.”
Obeying his advice, with willing mind I applied myself with both oars, with prayer and labor striving to urge forward the little boat again, so that in a short time we had made long progress.
We entered into this water, upon which we sailed, and which led toward the mountain, and it was called Sapientia. Yet it was the habit of Ignorance to scatter it into many streams, which he called false opinions. These streams tossed my little boat here and there, driving it now to one side, now to the other, so that I could hardly hold it steady by my own speech and labor — unless the old man had come to my aid.
Yet although he warned me here not to weary myself too much with rowing, but rather to entrust myself to the current of the river, I was still tempted to turn aside into the city of Ignorance, which lay on the banks of these rivulets. But perceiving that the whole key of the matter lay in this, namely, whether one would allow the river of opinions to sweep him away, or whether he would resist and strive against it to return to the true river of Wisdom — I strove with all my effort and labor against the stream, and thus returned to the river of Sapientia. With much labor, yet within a short time, it carried me to Mount Salini.
When we arrived, we so firmly fastened our boat, which was called Reason, that no flowing waters could move it again.
Then, taking both oars in our hands, we disembarked, and the ground was moist beneath our feet. Advancing twenty paces, we beheld the huts of hermits, who lived there by the fruit of that mountain, bound to a life of strict devotion and the discipline of the cross.
After we had gone on about fifty paces (each equally distant from the next) and advanced another twenty paces, a narrow path that branched to the side opened to us. The old man went before, and I followed; and when we had climbed over the hill I caught sight of a spring and a statue of Venus leaping from it.
Its water was salty, and a stone basin received it. In the middle there stood a white swan, and through several tubes it poured out shining water, so that it overflowed on all sides beyond its rim. At the four sides of this fountain there stood four animals—a green lion, a white unicorn, a basilisk, and a dragon. Upon their backs they bore white marble columns, and above these there were arches fastened together in the form of a cross. To the cross a banner, spread wide and flying, was attached; on it there was an inscription suited to the place and to the reader who follows and understands. Because it clearly declares the property of the fountain, I set it down here for the kindly reader:
Be present,
Most beloved Animal of God.
Here is the Perfect Mumia of the Animal Kingdom.
In all diseases,
a Microcosmic Cure;
when immense effusions of human blood
arise from adversity,
then from these veins of bodies—
as from Christ’s side for souls—
the Universal Medicine
is drunk.
Drink as much as suffices,
and you shall be preserved.
As for the property of this water, it was somewhat salty, of bright color, clear and crystalline. Wishing to have something for a perpetual remembrance of the thing, I [reached/leaned] with my hand up to the brink of the fountain to draw some of that water; but I, by leaning too far, fell into the water, and before I could seize it with my hand it vanished in the water—part of it went into the water, and part, like smoke, went up into the air. Seeing this, the Old Man handed me an optical instrument, commonly called a perspective glass [i.e., telescope], that I might observe where that vapor went; and I saw it enter again into the traveler who was now walking along the way, and be drawn from him up into the air.
Then the Old Man spoke thus:
“Behold now the water of that fountain prepared, and this water, by means of which animals are sustained, is transformed into an animal substance, as it were a female seed fit for the shapes to be received by animals, so that they may be joined for propagation.
While I was contemplating the circuit of the basin, a tube emerged from the mountain, and I saw a little spout easily opened, from which a certain epitome [=concentrated extract] of the fountain poured out. ‘See here,’ said the Old Man, ‘the epitome of this fountain, which is to be given to animals for drink, and by which the fruits of animals are nourished and grow.’ And with all animals desiring this water, there is no kind of worm or creeping creature which does not live by it. When the epitome is drawn off, however, the fountain itself does not grow less, as the inexperienced might think.
Behold then this fountain, in which is contained the nourishment of animals; and this epitome of it is made as follows: just as, by a burning fire, the moisture of animals is dissolved, and the fixed substance, that is, the solid matter, is bound to itself; the volatile is separated, and finally both the volatile and fixed are united again into one seed, until in due weight they are reunited with the fountain itself, and from the continuous solution and coagulation, they are made fit for nourishment. Thus by this fountain the dissolved water can be purged, and both volatile and fixed can be joined and confirmed together. From this fountain is obtained the true Philosophical Mumia, which is to be drawn imperatively from all animals, and the true Philosophical Stone may be prepared from all animals.”
After the Old Man had said this, I asked him why this was called Mercury and why this epitome was called a Microcosm. He replied: “Because just as Mercury in the Macrocosm has the property of joining and uniting all, so also this water of the fountain first receives and nourishes all animals, until it becomes a microcosm in itself. Therefore it is called Mercury, and the epitome of this fountain is made into a true animal Mercury.”
The smoke that arises from this water is called Mercurius sublimatus, for when the water was bound into a fixed state, and again freed, it emitted a greenish vapor, which I marveled to see.”
After this, we went further to another fountain, which was likewise called a fountain of Venus, adorned with a statue, and divided into four parts.
In the upper part, joined in the form of a cross, vines beside the [pergularum = trellises] supporting grape-clusters occupied the space; above them Mercury was visible as before, and Fortune, standing upon him, with the following inscription:
Inscription at the fountain:
“Stand still,
you who flee.
A spring,
rising among the vines, here invites you;
put away
the inhuman guzzlings of wine;
draw and drink
life and health—
a catholic (universal) restorative
from the wondrous vegetation
of all things
flows here.”
“The properties of this water were the same as those of the former, except that it had been changed by my servant into a vegetable substance. So I asked the Old Man about this fountain—whether, if its clear water were sprinkled upon the ground, it would make it fruitful and cause it to grow. He, denying it, went on as follows:
‘It cannot be brought into plant-life unless sublimated Mercury is mixed with it, and unless fixed salt has been fermented, and thus it is transformed into that kingdom.’
Taking up a knife, the Old Man cut off a grape which, when cut over the fountain, at once vanished, and a subtle vapor rose from it. At the same time he handed me a little vial in which I might capture that vapor, and he poured in a little of the fountain’s salt water. By this the volatile was made fixed again and became a Stone, which he called the Vegetable Stone of the Philosophers; and he said that in this way from all vegetables the best essences could be drawn, if in this [water] they are dissolved and then coagul[ated] again.
At my request he opened the little spout of this fountain; straightway it darkened and then overflowed; and in a moment everything grew, because it united itself with all vegetable seeds. Afterwards he asked for a piece of fruit, which, when thrown into the fountain, swelled in its own shape to a great size.
‘Behold,’ said he, ‘how this fountain, by the fermentation of the grape, is made vegetable, and it has even brought metal into a vegetable form. To this I add the following: therefore this animal fountain makes the other kingdoms grow within the animal as well.’
But he replied, ‘You ask too much of me; be content with what has been said.’ And when the spout of the fountain had been shut, the fountain stopped flowing. I then took away with me a vial full of this white-green water, and with the Old Man I went on to the third fountain [Tertius fons], which was magnificently adorned with a statue of Venus and with four springs.
The place was adorned with a fixed arrangement of [columns]. One of the columns was of gold, another of silver, a third of copper, a fourth of tin; above they were joined with an arch; in the middle a lead [pillar was set up], upon which Mercury, with Fortune as before, was placed.
When we had approached this fountain, the Old Man addressed me in these words:
“Now you will see things marvelous, brought to completion in the two earlier fountains; for in this fountain the finding of the former gifts and the generation of all things are contained briefly and fundamentally. Here lies the foundation of the whole Hermetic science, as will be plain to you from a regular instruction; therefore, pay close attention to what will be given here.”
On hearing this I leapt for joy, eager to behold all of Nature; and, that he might begin at once, I earnestly begged him to open the spout, so that I could observe Nature’s manner of working.
To this the Old Man replied that this was impossible, and that the due order required him first to render that fountain metallic, and to do it by such a saline water as was already universal, so that the truth of the words written about the fountain would stand fast: “Make Mercury by Mercury through mercurial water.”
“Then,” said I, “by what method can I make metallic Mercury philosophical?”
He answered: “Do you not see what material this fountain is built of? It is made of gray stones having bare veins. Do you not see how many pieces have been broken off by the mountain’s inhabitants—no doubt for a reason? And with these words he handed me a hammer. I too struck off a chunk [frustum], whose weight equaled about half the water of the fountain; and when it fell into the water, the water began to turn black—although it was fair and clear, it lost its brightness, was made black by the stone that fell in, and gave off vapor.
Watching this, I saw the waves as of the sea suddenly move within the fountain and rise so high as almost to leap over the rim; but little by little they subsided again, and, in great quantity, they became thin, until they turned into black ice, so that the fountain dried up altogether.
Seeing this, the Old Man continued: “Now the union of the Universal Mercury with the mineral is accomplished; now the transmutation of the Universal Mercury into a mineral takes place; and the manifestation of the mineral Mercury by means of the universal. This work is completed in the space of three minutes. But for greater certainty we will leave this operation thus for half an hour.”
When we returned, the fountain had recovered its flow, which was white as snow; and on that occasion the Old Man said:
“Behold, you now possess a twofold Mercury. You have, I say, the white lily, the diamond-like powder, the sovereign central poison of the Dragon, the spirit of the [Phoenix] [spiritum f(en)ici], the green lion, the incombustible spittle of the Moon, the life and death of all metals, and the radical and nourishing moisture”
This, then, is the true menstruum of the Philosophers, whereby metals are reduced into their first matter, without harm or damage to the metals themselves.
This is indeed the true spagyric water, in which the seeds of metals are contained, just as metals can be reproduced from this water, remaining in it as potentiality; and when a solution is made through this water, metals are reduced into their primal matter, such as no one ignorant of the philosophers could ever imagine or believe.
In sum, this water is the true Vitriolic water, of which Rupescissa says: Vitriol is the salt from which all metals are generated, and from which both remote and proximate seeds proceed. Its virtue shows itself in the mirror, for in an instant it reduces every metal radically and without burning, and shows forth its seeds, as though a womanly seed had entered within and embraced the metallic seed as though it were the soul of the metal, so that its life, deprived of intercourse with the fire, is left behind.
This is indeed most worthy of admiration: that through this water metals, having shed their dignity, are reduced to their first matter by the dry way of the Philosophers; and in the shortest and most compendious manner. For when common water is added to this water, it produces a metal more pellucid than before, which otherwise is the work of long time and great labor; but through this solution, it is brought about in the space of a single hour.
This, then, is the work of the Philosophers’ Mercury, consisting of radical solution of metals, in which their fiery love is dissolved away from its sperms.
Thus the principal operation is this water, all other operations being contained in it: for the first coagulation and generation arises from this, as the philosophers teach. Corruption of one thing is the generation of another. Likewise, it dissolves and makes pure, then again improves metals.
The third [operation] is the Philosophical Medicine, which contains within itself innumerable secondary virtues, all of which arise from the radical solution. Up to this point, then, we have described the qualities of the Philosophers’ Mercury, which, when conjoined with the feminine seeds of metals, follows into operations suitable for the use of the Philosophers’ Stone.
At this point the Old Man told me that earth or the matrix of gold must be cast into this water. Within a few words I begged him to show me the manner. He again answered that the same Mercury contained within it golden earth, and he handed me a hammer, instructing me to strike off a small fragment. I did so, and cast the piece into the water.
Now, in the water, the gold (about the weight of a sixtieth part of a ducat) dissolved. For four ducats’ worth of gold, which I ground into filings and reduced to powder, I cast into this same fountain, and sowed it into the earth. Immediately the water turned white in color, and from the earth, little by little the water changed into red and at last dried up completely.
And the Old Man went on:
“Now, by the union of the earth of gold, our Philosophical Mercury has become the beginning of the Stone. Next there follows the dissolution of the gold, the manifestation of the sperm of gold, and the radical joining of the principles.”
This work was finished in half an hour; indeed the water had taken on a purple color, and when I found it tasteless, I would have said it was empty and unprofitable, if our Mercury had not presently become salty. The Old Man ordered the spout to be opened and poured back water from the fountain “for its washing and extraction”; when this was done, the water was coagulated, and from tasteless became entirely saline, yet not corrosive.
From this I learned that in this tasteless thing there had been present false humidity which the Mercury had cast off in its own corrosion.
When the water could draw nothing more, the Old Man told me to clarify and dry it; when this had been done, I found a powder, shining in the fire with unequal flashes and playing with rainbow colors at the edge of the cup, as if a little circle of the rainbow had been formed. The colors soon vanished again; meanwhile the fountain dried, and abundant powder was present, which, when warmed by the heat of the sun, trembled slightly and reddened.
This powder taken out and put into a small vial, the Old Man told me to continue working with it in the same way; and he added that if I would concentrate this powder with “aurine water” [aqua aurea] or with a subtle extract of gold, I would have true potable gold, a most useful medicine; although not yet fixed and able to abide all fire. But if I should fix and harden it by long coction, either in the fire or everlasting fire, I would have the Philosophers’ Stone fixed, and the medicine for curing metals.
“Here now,” he said, “you may consider this the first matter of the Stone, to which all three principles and generation have been added.”
At that point he named the seed of gold the feminine seed, and that the sperm of gold remained hidden in its proper weight. “If we shall by the help of external fire draw forth the sperm of gold,” he continued, “you will have that which we seek; and that other [part] than which nothing else is more fit you will have.”
While we were conversing thus, the fountain filled again from its spout, just as we had caused it before. At this sign the Old Man opened the spout of the fountain and it flowed over; then with his instrument he cast the metallic seeds into it so that they might grow in the water.
When I urged him to continue, the Old Man answered: “The metallic seeds are drawn by this saline water to themselves, and their fixation is slower than the solution; for in less time the water dissolves them than it fixes them.”
Finally he called this Mercury of the Philosophers, and he affirmed that what followed was contained on the banner of Fortune placed above this third general fountain, as will appear in the words inscribed thereon.
Student of Nature and of art,
Behold wonders:
From this poison, health is drunk;
In this fire, waves turn to ice;
At this fountain, flints melt;
By this milky [thing], the Ethiopian is whitened.
Here you have
Potable gold,
a Hermetic purgative for metals, plants, and animals.
Approach
but not unless your mind is purified.
After these three fountains, as we descended from the mountain we returned by the same way, when the Old Man led me into a cavern of the hill. There lay a magnificent statue equipped with a double-edged sword. I asked the Old Man at once about the purpose and also about the statue, and from him I received this answer.
“This is the spring of the three fountains set upon the mountain, which Nature, namely, guards by this statue and keeps from blockage, so that those fountains may not at times be dried up. This spring drew its supply from those three fountains, and nevertheless it exhaled of itself, in such a way and manner that the water of the spring, as it rose to fill the fountains—those which are called Pansmata—”
Side note: Pansmata — “all-forms” (the author’s Greekish term for the three universal forms or realms).
“performed the operation animal, vegetable, and mineral; and afterwards it poured itself over the seeds, with which things grow, and when bodies lay down their form it again restored them as they increased. (The spring, rising anew to the fountains, would again assume a new form, which the spring, being called back, would again digest by rising and sinking back, so that by always ascending and descending it should be brought to perfection through perpetual alternation.)”
Side note: Circulatio perpetua — perpetual circulation.
While existing in the spring it was the first matter of all things, one-form and all-form, but abiding in the little fountains it was the second matter, called the Philosophers’ Mercury doubled.
Above this cave the following inscription was carved in stone:
That which
in the clouds
thunders, rains, and snows;
on earth
grows, blooms, and sprouts—
here it leaps:
the water
uniform, two-form, all-form,
formless—
All things to all, in all.
The true Philosophers’ Mercury:
as much a lesson as a teaching for humankind—
revealed by hiding, hidden by revealing.
Of this water I took a good portion and kept it. Then I returned to the learned Hermits of the Rosy Cross; they congratulated me, led me into their little cells, and showed me their furnace and all the apparatus, by which they used to cook those three salts, dissolve bodies in them, re-compose them again, and thus prepare the best medicines.
At length, satisfied with the contemplation of these matters, and having courteously and kindly taken our leave, we departed—yet first pledging them that we would never return to the City of Ignorance, whose proud shows had once confronted our eyes. Everything duly arranged, we went back to our little boat and were carried down the River of Joy toward the mighty City of Silence.
While we journeyed, and the two towers of Hope and Piety came into view, the Old Man gave me this instruction:
Now you have seen all Nature, one in all and all in one; you have learned that God has given to each body a male seed, and that a female seed has its origin, preservation, and nourishment from the most ample fountain. By sight you grasp how all things grow when united with their female seed; and in like manner you understand how all things return into their first matter: the female [seed] back to its spring, but the male to its own place—after which, by separation, and so far as is permitted, by continuous circulation, they are joined together again.
Behold, you now possess a short compendium for investigating Nature; you have, moreover, a laboratory in which all things work of themselves—animals, plants, and metals dissolve themselves, so that you ought to work in such a way as to please Nature and thereby win praise for yourself.
Hardly had he finished speaking when our little boat ran in to the City of Silence; and as our craft drove briskly to the shore, the motion roused me out of a deep sleep, and I saw that I had been held in a pleasant dream. Having well considered the matter and weighed all things rightly, I understood that all former strifes were at an end. Therefore I gave devout thanks from my heart to God most good and great, for his gracious and surpassing mercy, and for the illumination of my understanding which in fatherly kindness he had allowed me to enjoy so long.
The End.